Combining Texts

All the ideas for 'Mahaprajnaparamitashastra', 'Notice of Fine's 'Limits of Abstraction'' and 'Theory of Knowledge (2nd ed 1977)'

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3 ideas

11. Knowledge Aims / A. Knowledge / 5. Aiming at Truth
We have a basic epistemic duty to believe truth and avoid error [Chisholm, by Kvanvig]
     Full Idea: Chisholm says our fundamental epistemic duties arise from the fundamental duty to (do one's best to) believe the truth and avoid error.
     From: report of Roderick Chisholm (Theory of Knowledge (2nd ed 1977) [1966]) by Jonathan Kvanvig - Truth is not the Primary Epistemic Goal 'Epistemic'
     A reaction: Since it strikes me as impossible to perceive something as being true, and yet still not believe it (except in moments of shock), I don't see why we need to introduce dubious claims about 'duty' here. Stupidity isn't a failure of duty.
18. Thought / E. Abstraction / 7. Abstracta by Equivalence
Abstraction theories build mathematics out of second-order equivalence principles [Cook/Ebert]
     Full Idea: A theory of abstraction is any account that reconstructs mathematical theories using second-order abstraction principles of the form: §xFx = §xGx iff E(F,G). We ignore first-order abstraction principles such as Frege's direction abstraction.
     From: R Cook / P Ebert (Notice of Fine's 'Limits of Abstraction' [2004], 1)
     A reaction: Presumably part of the neo-logicist programme, which also uses such principles. The function § (extension operator) 'provides objects corresponding to the argument concepts'. The aim is to build mathematics, rather than the concept of a 'rabbit'.
23. Ethics / C. Virtue Theory / 3. Virtues / a. Virtues
The six perfections are giving, morality, patience, vigour, meditation, and wisdom [Nagarjuna]
     Full Idea: The six perfections are of giving, morality, patience, vigour, meditation, and wisdom.
     From: Nagarjuna (Mahaprajnaparamitashastra [c.120], 88)
     A reaction: What is 'morality', if giving is not part of it? I like patience and vigour being two of the virtues, which immediately implies an Aristotelian mean (which is always what is 'appropriate').